419. That the wind should not blow, signifies that the good be not injured, and the evil be not cast out before the day. This is evident from the signification of "wind," as meaning the Divine proceeding, which is Divine good united to Divine truth; therefore "that the wind should not blow" signifies that the influx might be moderate and gentle; "the wind not blowing upon the earth" signifies that the good may not be injured, and the evil cast out before the day, because the separations of the good from the evil and the casting out of the evil in the spiritual world are effected by various degrees of moderation and intensity of the Divine proceeding from the Lord as a sun. When this flows in moderately the good are separated from the evil, and when it flows in intensely the evil are cast out; and for the following reasons: when the Divine from the Lord flows in moderately there is everywhere tranquillity and serenity, wherein all appear such as they are in respect to the state of their good, for all then stand forth in light; consequently those who are in good from a spiritual origin are then separated from those who are in good merely from a natural origin; for the Lord looks upon those who are in spiritual good and leads them, and thus separates them. Those who are in good from a spiritual origin are those referred to in what follows where they are said "to be sealed on their foreheads," for they are spiritual, and are angels of heaven; but those who are merely in good from a natural origin are not good because they are not spiritual, for the good appearing with them is evil, because it has regard to self and the world as an end. Such do good in external form with reference to their own glory, honor, and gain, and not with reference to the neighbor's good, consequently they do good only that they may be seen of men. Those who are merely natural are those who are "not sealed," and who are afterwards rejected. But when the Divine from the Lord flows in intensely, the goods with the evils are dispersed, because these goods are in themselves not goods but evils, and evils do not endure the influx of the Divine. This causes the externals in such to be closed up, and when these are closed up the interiors are opened, in which there is nothing except evils and falsities therefrom; and this brings them into pain, anguish, and torment, on account of which they cast themselves down into the hells, where there are evils and falsities like their own.

[2] When the influx of the Divine is intensified, which occurs when the evil are to be cast out, then lower down in the spiritual world a wind springs up that blows strongly like a storm or tempest; this wind is what is called in the Word "the east wind" (of which presently). The casting down of the evil is described also in the Word by violent and impetuous winds, by storms, and by tempests. "The wind of Jehovah" has a similar signification as "the spirit of Jehovah," for the wind of respiration is meant, which is also called spirit (or breath). On this account in the Hebrew and many other languages spirit is expressed by the same word as wind. This is why the greater part of mankind have no other idea of spirit and of spirits than of wind like the wind of respiration; and from this have come the notions in the learned world also that spirits and angels are like wind in which there is merely a vital principle of thought; and this is the reason also that so few of these allow themselves to be persuaded that spirits and angels are men, endowed with body, face, and organs of sensation, like men on the earth. "Wind" and "spirit," in reference to man, signify the life of truth, or a life according to the truths or precepts of the Lord, because respiration, which pertains to the lungs, corresponds to that life, while the heart and its motion corresponds to the life of good. For there are two lives, which should make one in man, the life of truth and the life of good; the life of truth is the life of man's understanding, while the life of good is the life of his will; for truths have their seat in the understanding because these constitute the understanding, while goods have their seat in the will because these constitute the will. "Soul and heart," in the Word, when mentioned together, have a similar significance.

[3] From this it can be seen what is meant by "the wind" and "the spirit of Jehovah," namely, the Divine truth, and by "the four winds," Divine truth united to Divine good. Since wind means the wind or breath of respiration, and it signifies Divine truth and spiritual life with those who receive it, so this wind is called also "the breath of the nostrils of Jehovah," and also "the breath of His mouth," and "breathing;" as can be seen from the following passages.

In Ezekiel:

And I saw, and upon the dry bones, sinews and flesh came up, and skin covered them above, yet there was no breath in them. Then said he unto me, Prophesy about the spirit, prophesy, son of man, and say to the spirit, Thus the Lord Jehovih hath said, Come from the four winds, O spirit, and breathe upon these slain, that they may live (Ezekiel 37:8, 9).

What is here signified by "the dry bones" was told in the preceding article, namely, those who have no spiritual life, or no life through Divine truth. The breathing in of this life by the Lord is signified by "Prophesy about the spirit, and say to the spirit, Come from the four winds, O spirit, and breathe upon these slain, that they may live." Here "spirit" evidently means the breath of respiration, for there were sinews, flesh, and skin, but as yet no breathing; therefore it is said, "Say to the spirit, Breathe upon them." From this it can be seen that this "spirit" or "wind" signifies spiritual life. That common breathing was not meant is evident from its being said that "these dry bones were the house of Israel," meaning that the house of Israel was without spiritual life; and from its being said of them afterwards, "I will put My spirit in you, that ye may live, and I will place you in your own land that ye may live" ( Ezekiel 37:14); which signifies that they are to be regenerated that a church may be made of them. Regeneration is effected by a life according to Divine truth, from which is spiritual life; and "to bring them back to the land" signifies that they may become a church, the land of Canaan signifying the church.

[4] In Moses:

Jehovah God breathed into his nostrils ¹ the soul of lives, and man became a living soul (Genesis 2:7).

Here, too, in the sense of the letter, the wind of breathing is meant, as it is said He "breathed into his nostrils;" but spiritual life, which is the life of intelligence and wisdom through Divine truth, is evidently meant, since it is said that He breathed into him "the soul of lives," and that thus man became "a living soul;" "the soul of lives" and "a living soul" meaning spiritual life; for man without that soul is called a dead man, although in respect to the body and the senses he is alive. This, too, makes evident that "soul," "spirit," and "wind" in the Word mean spiritual life.

[5] In John:

Jesus said to the disciples, Peace be unto you; as the Father hath sent Me, even so send I you. And when He had said this He breathed on them, and said unto them, Receive ye the Holy Spirit (John 20:21, 22).

The Lord "breathed on them, and said to them, Receive ye the Holy Spirit," signifies the like, as Jehovah "breathed into Adam's nostrils the soul of lives" namely, spiritual life; for the Holy Spirit signifies Divine truth proceeding from the Lord, from which is spiritual life. That they should teach Divine truth from the Lord is signified by "as the Father hath sent Me, even so send I you;" for the Lord when He was in the world was Divine truth itself, which He taught from His Divine good which was in Him from conception. This Divine is what the Lord here and in other places calls "the Father;" and because when He went out of the world He united Divine truth to Divine good that in Him they might be one, and because thenceforth Divine truth proceeds from Him He said, "as the Father hath sent Me, even so send I you."

That the wind of respiration signifies spiritual life comes from correspondence (See Arcana Coelestia 3883-3896). The quality of all in the spiritual world is known from their respiration merely. Those who are in the life of the respiration of heaven are among the angels; but those who are not in that respiration, if they come into heaven, are unable to breathe there, and are therefore in anguish like that of suffocation (respecting which see also Arcana Coelestia 1119, 3887, 3889, 3892, 3893). From this correspondence the term "inspiration" is derived, and the prophets are called "inspired," and the Word is said to be "Divinely inspired."

[6] From all this it can be seen what is signified by the Lord's words in John:

Except one be born of the water and of the spirit he cannot enter into the kingdom of God. Ye must be born again. The wind bloweth where it willeth, and thou hearest the voice thereof, but knowest not whence it cometh and whither it goeth; so is everyone that is born of the spirit (John 3:5, 7, 8).

"To be born again" means to be regenerated; and as man is regenerated by a life according to Divine truth, and all Divine truth through which man is regenerated proceeds from the Lord, and flows into him he knows not when, so it is said, "The wind bloweth where it willeth, and thou hearest the voice thereof, but knowest not whence it cometh and whither it goeth," thus is described the life of man's spirit, which he has by regeneration, "wind" meaning the Divine truth through which he has that life. So long as he is in the world man is utterly ignorant of how Divine truth flows in from the Lord, for he then thinks from the natural man, and merely perceives a something that flows in from the spiritual man into the natural; this therefore is what is meant by "thou hearest the voice thereof, but knowest not whence it cometh and whither it goeth." The "water" of which man is born signifies truth from the Word, and the "spirit" a life according to it. (That "water" signifies truth, see above, n. 71)

[7] In Lamentations:

The breath [spiritus] of our nostrils, the anointed of Jehovah, was taken in their pits; of whom we had said, Under his shadow we shall live among the nations (Lamentations 4:20).

"The anointed of Jehovah" here means the Lord in respect to Divine truth, for "the anointed of Jehovah" has a similar signification as a king. (That a "king" signifies in the highest sense the Lord in respect to Divine truth, see above, n. 31; and "the anointed of Jehovah" the same, n. 375.) This is why it is said "the breath of our nostrils, of whom we had said, Under his shadow we shall live;" for "the spirit and breath of the nostrils" signifies in the highest sense Divine truth, as has been said above. That Divine truth perished through falsities of evil is signified by "was taken in their pits;" "pits" meaning the falsities of evil.

[8] Again in Lamentations:

Jehovah Thou hast heard my voice; hide not thine ear at my breathing, at my cry (Lamentations 3:56).

"To hide the ear at the breathing and at the cry" signifies at worship, confession, and prayers, which are from truths and from goods; for all worship, confession, and prayer must be from truths and goods; to be heard they must be from both; if they are from truths alone they are not heard, because there is no life in them; the life of truth is from good. "Breathing" is here predicated of truths, and "cry" of goods (that "cry" is predicated of goods will be seen elsewhere).

[9] In Moses:

Everything that had in its nostrils the breath of the spirit of lives, of all that was on the dry land, died (Genesis 7:22).

What these words signify in the sense of the letter everyone can see, namely, that all things upon the earth were destroyed by the flood, thus all men then living, except Noah and his sons; but what these words signify in the spiritual sense may be seen in the Arcana Coelestia 805, 806, where they are explained), namely, that "the breath of the spirit of lives in the nostrils" means spiritual life, which those had who were of the Most Ancient Church; for "the flood" signifies the end of that church and the Last Judgment, which took place when everything of the church was extinct. In David:

They have ears but they hear not; neither is there any breath [ventus] in their mouth (Psalms 135:17);

"no breath in their mouth" signifying that there was no truth in the thought, for "mouth" signifies thought.

[10] In Jeremiah:

The wild asses pant for breath like whales; their eyes were consumed because there was no herb (Jeremiah 14:6).

"To pant for breath like whales" signifies that there is no truth to be imbibed; "because there was no herb" means because there is no truth in the church. As the evil are cast down by a more powerful influx of Divine truth and good proceeding from the Lord as a sun, as has been said above, so the casting down of those who are in the falsities of evil is described also by "the breath of the nostrils of Jehovah." As in Isaiah:

Topheth is prepared of old; the pile thereof is fire and much wood made ready; the breath of Jehovah like a brook of brimstone doth kindle them (Isaiah 30:33).

In David:

The channels of waters appeared, and the foundations of the world were disclosed, at the rebuke of Jehovah, at the blast of the breath of Thy nostrils (Psalms 18:15).

In Moses:

By the breath of Thy nostrils the waters were heaped up; Thou didst blow with Thy wind, the sea covered them (Exodus 15:8, 10).

And in Job:

Plotters of iniquity, by the blast of God they perish, by the breath of His nostrils are they consumed (Acts of the Apostles 4:8, 9).

In all these passages "the blast," "the breath," and "the breathing of the nostrils of Jehovah" means the Divine proceeding, which disperses and casts down the evil when it flows in intensely and strongly; but respecting this influx more will be said in what follows, where "tempests," "storms," and "the east wind" are treated of.

[11] Again, that "the wind of the earth" also signifies the Divine proceeding is also from correspondence with the winds in the spiritual world; for there exist winds in the spiritual world also, and these arise from the determining of Divine influx, and arise in the lower parts of the earth there. In the heavens rarely any other than gentle winds are perceived; but with those who dwell lower down, upon the lands, winds are frequent, for they grow stronger as they descend; their direction is from the quarters into which the Divine inflows, especially from the north. Because the winds there are from a spiritual origin they also signify spiritual things, in general Divine truth, from which they exist. As in David:

Jehovah layeth the beams of His upper chambers in the waters; He maketh the clouds His chariot; He walketh upon the wings of the wind; He maketh His angels winds, His ministers a flaming fire (Psalms 104:3, 4).

"Waters," "clouds," and "wings of the wind," signify Divine truth in ultimates, such as is the truth of the sense of the letter of the Word; because this is in ultimates, it is said "He layeth the beams of His chambers in the waters, He maketh the clouds His chariot, He walketh upon the wings of the wind;" "waters" meaning truths in ultimates, likewise "clouds," and "the wings of the wind" and "chariots" meaning the truth of doctrine; "He maketh His angels winds, and His ministers a flaming fire," signifies that He makes them to be receptions of Divine truth and Divine good; "angels" mean those who are in the Lord's spiritual kingdom, and because such are recipients of Divine truth it is said "He maketh them winds;" while "ministers" mean those who are in the Lord's celestial kingdom, and as these are recipients of the Divine good it is said "He maketh them a flaming fire;" "a flaming fire" signifying the good of love and the truth therefrom. (That those who are in the Lord's spiritual kingdom are recipients of Divine truth, and those who are in the celestial kingdom recipients of Divine good, see in the work on Heaven and Hell 20-28; that angels are called "angels" from reception of Divine truth, see above, n. 130, 412; and that ministers are called "ministers" from the reception of Divine good, see also above, n. 155; and that "fire" signifies the good of love, n. 68)

[12] In the same:

Jehovah bowed the heavens, He came down, and thick darkness was under His feet; and He rode upon a cherub, He did fly, and was borne upon the wings of the wind (Psalms 18:9, 10).

Jehovah "bowed the heavens, He came down," signifies visitation, which precedes the Last Judgment; "thick darkness under His feet" signifies the falsities of evil in lower things; "He rode upon a cherub, He did fly, and was borne upon the wings of the wind," signifies omnipresence with the Divine, "the wings of the wind" meaning Divine truth in ultimates (as above).

[13] In Jeremiah:

The Maker of the earth by His power, He prepareth the world by His wisdom, by His intelligence He stretcheth out the heavens; at the voice that He uttereth there is a multitude of waters in the heavens, and He maketh the vapors to go up from the end of the earth; He maketh lightnings for the rain, and bringeth forth the wind out of His treasuries (10 :12, 13; 51:15, 16).

And in David:

He maketh the vapors to go up from the ends of the earth; He maketh lightnings for the rain; and He bringeth forth the wind out of His treasuries (Psalms 135:7).

This describes in the spiritual sense the reformation of man and the establishment of the church. Because of that reformation and establishment the Lord is called "the Maker of the earth," and elsewhere "the Former" and "Creator;" "earth" meaning the church. The Divine good, by which reformation is effected, is signified by "He prepareth the world by His wisdom;" "world" means the church, and is predicated of good. The Divine truth, which is also a means, is signified by "at the voice that He uttereth there is a multitude of waters in the heavens;" "the voice that He uttereth" signifying the influx of Divine truth, and "the multitude of waters in the heavens" reception; "waters" meaning truths. Ultimate truths, which are the knowledges from the sense of the letter of the Word, are signified by "the vapors from the ends of the earth;" spiritual truths therefrom are signified by "lightnings for the rain," "lightnings" called from the light of heaven, and "rain" from influx; thus reformation through Divine truth from the Lord is signified by "He bringeth forth the wind out of His treasuries." This is the meaning of all these things in the heavens.

[14] In David:

He casteth forth His hail like morsels; who can stand before His cold? He sendeth His word, He melteth them; He maketh His wind to blow, the waters flow. He declareth His word unto Jacob, His statutes and His judgments unto Israel (Psalms 147:17-19).

This, too, is a description of reformation, but in respect to the natural man. Here knowledges and cognitions which are in man before reformation are signified by "hail like morsels; who can stand before His cold?"-for man before reformation is utterly frigid, and that coldness is also plainly felt when the Divine flows in out of heaven; and as such coldnesses are dissipated by the reception of Divine good and Divine truth, thus by reformation, it is said, "He sendeth His word, He melteth them; He maketh His wind to blow, the waters flow;" "word" signifying Divine good united to Divine truth, "wind" Divine truth, and "the waters flow," the reception of truth; and this being the signification of these words it is added, "He declareth His word unto Jacob, His statutes and judgments unto Israel;" "Jacob" and "Israel" signifying the church, "Jacob" the church that is in good, and "Israel" the church that is in truths; "statutes and judgments" mean external and internal truths which are from good.

[15] In the same:

Praise Jehovah, fire and hail, snow and vapor; stormy wind doing His word (Psalms 148:7, 8).

"Fire and hail, snow and vapor, and wind," evidently signify something different from these, for why should it be said of such things in the Divine Word that "they praised Jehovah?" But "fire and hail, and snow and vapors" signify the delights of the loves of the natural man, and its knowledges and cognitions; for these are "fire and hail, and snow and vapor" before man is reformed and made spiritual, the sphere of life of such when it flows out from them, presenting in the spiritual world appearances like these; and the worship of the Lord from these things is signified by their "praising Jehovah," "to praise" meaning to worship; "stormy wind" signifies Divine truth in respect to reception; it is therefore said "stormy wind doing His word;" "doing His word" signifying to receive into life the things of doctrine.

[16] As all things in the Word have also a contrary sense, so has "wind," and in that sense it signifies falsity, as in the following passages. In Isaiah:

Behold they are all iniquity, their works are nothing; their molten images are wind and a void (Isaiah 41:29).

"Wind and a void" mean the falsities of evil and the evils of falsity; "wind" meaning the falsities of evil, and "a void" the evils of falsity; for where there is a void and emptiness, that is, absence of good and truth, there are evil and falsity; "wind" signifies where there are falsities, as is evident from its being said "they are all iniquity, their works are nothing;" also from its being said "their molten images are wind and a void," for "molten images" signify such things as man hatches out of self-intelligence, and these are all falsities and evils. In Jeremiah:

And the prophets shall become wind, and the word is not in them (Jeremiah 5:13).

"Prophets" signify those who teach truths, and in an abstract sense the truths of doctrine, here the falsities of doctrine; falsities are signified by "wind;" therefore it is added, "the word is not in them," "word" signifying Divine truth.

[17] In the same:

I will scatter them as the stubble that passeth away by the wind of the wilderness (Jeremiah 13:24).

"The wind of the wilderness" signifies where there is no truth, and therefore falsity, for "wilderness" in the Word signifies where there is no good because there is no truth. In the same:

The wind shall feed all thy shepherds, and thy lovers shall go into captivity (Jeremiah 22:22).

"Shepherds" in the Word signify those who teach the good of life and lead to it, which is done by means of truths; but here "shepherds" mean those who do not teach the good of life, still less lead to it, because they are in falsities; this is meant by "the wind shall feed all thy shepherds;" "wind" meaning the falsity which they seize upon and love; "the lovers" who shall go into captivity, signify the delights of the loves of self and the world, and thence the delights of the evil; "lovers" meaning such delights, and "captivity" detention in the hells.

[18] In Hosea:

Ephraim feedeth on wind, and pursueth the east wind; every day he multiplieth lying and devastation, and they make a covenant with Assyria, and oil is carried down into Egypt (Hosea 12:1).

"Ephraim" signifies the intellectual of the church; "Assyria" reasoning, and "Egypt" the knowing faculty (scientificum); therefore "Ephraim feedeth on wind, and pursueth the east wind," signifies that the intelligent in the church imbue themselves with falsities which altogether disperse truths; "wind" meaning falsity, and "east wind" falsity drying up and dispersing truths. Because of this signification of "wind" and "east wind" it is added, "every day he multiplieth lying and devastation;" "lying" meaning falsity, and "devastation" the dispersion of truth; "they make a covenant with Assyria, and oil is carried down into Egypt," signifies that by reasonings from knowledges (scientifica) falsely applied they pervert the truths and goods of the church; "to make a covenant with Assyria" signifying to reason from falsities and to destroy truths, and "to carry down oil into Egypt" signifying to destroy the good of the church by knowledges [scientifica]; for he who is in principles of falsity applies to them the knowledges [scientifica] he has imbibed from childhood, since his understanding sees nothing else. For the understanding is formed either of truths or of falsities; if of truths, man sees truths, if of falsities he sees falsities; he sees them in the natural man, in the memory of which knowledges [scientifica] have their seat; and from these he selects such as favor his principles, and those that do not favor them he either perverts or rejects.

[19] In the same:

Ephraim is joined to idols. Their wine is gone; in whoring they have committed whoredom; they are given up to love; her shields give disgrace. The wind hath bound her up in its wings, and they shall be ashamed because of their sacrifices (Hosea 4:17-19).

"Ephraim" signifies the church in respect to the understanding of truth; here that it has no understanding of truth but of falsity; the falsities of the church are signified by "idols;" which makes clear what is signified by "Ephraim is joined to idols;" "the wind in its wings" signifies reasoning from fallacies, from which are falsities. (What the rest signifies see above, n. 283, and 376, where it is explained.)

Wind in the wings (Zechariah 5:9);

has a similar meaning. In Jeremiah:

Their camels shall be for prey, and the multitude of their cattle for a spoil; and I will disperse them to every wind, them that are the cut off of the corner (4 Jeremiah 49:32).

"To disperse them to every wind" signifies into every falsity and evil when truths and goods are destroyed. (The rest may be seen explained above, n. 417)

[20] In Ezekiel:

A third part thou shalt disperse to the wind, and I will draw out a sword after them (Ezekiel 5:2, 12).

This is said of the hairs of the head and of the beard, which the prophet, by command, shaved off with a razor; and those hairs signify the ultimate of truth in the church, for the whole heaven and the whole church are before the Lord as one man; whence all things of heaven and of the church correspond to all things of man, both to those without man and to those within him (on which correspondence, see in the work on Heaven and Hell 87-102); therefore the hairs of the head and of the beard, as they are the ultimate things of man, correspond to the ultimates of truth and good. The ultimates of truth and good are such as are the ultimate truths of the sense of the letter of the Word. That these ultimates were perverted, falsified, and adulterated by the Jews is signified by what is here said of the hairs of the prophet's head and beard. "A third part thereof he should disperse unto every wind" signifies the destruction of all truth; and because when truth is destroyed mere falsities are seized on, it is added, "I will draw out a sword after them;" "sword" signifying the destruction of truth by falsity (See above, n. 131). Unless this signification of "hairs" is known, who could understand what is involved in the command to the prophet that "he should shave off the hairs of his head and of his beard, and a third part he should burn in the midst of the city, a third part he should smite with a sword round about it, and a third part he should disperse unto every wind, and that a sword should be drawn out after them"?

[21] That this signifies the falsification of truth by the Jews is clearly evident from what follows in the same chapter, where among other things it is said:

This is Jerusalem; she hath altered My judgments into wickedness more than the nations, and My statutes more than the lands that are round about her (Ezekiel 5:5, 6).

In the same:

All his bands I will disperse unto every wind; and I will draw out the sword after them (Ezekiel 12:14).

This has a similar signification. In Matthew:

The rain descended and the winds blew and beat upon that house, yet it fell not; for it was founded upon a rock (Matthew 7:24, 25, 27).

"The rain descended and the winds blew" signifies temptations, and consequently falsities rushing in; for spiritual temptations are nothing else than infestations of the mind by falsities and evils, so here, too, "winds" signify falsities. (The rest may be seen explained above, n. 411)

[22] It has been said above, that in the spiritual world, as in the natural world, strong winds and tempests spring up; but the tempests in the spiritual world spring from the influx of the Divine into the parts below, where those are who are in evils and falsities; as that influx descends from the heavens towards the lands that lie below, it becomes more dense and appears like clouds, and with the evil, dense and dark according to the quantity and quality of the evil. These clouds are appearances of falsity from evil, arising from the spheres of their life; for round about every spirit and angel there is a sphere of life. When from the Lord as a sun the Divine is sent forth powerfully and flows into these dense and dark clouds, a tempest arises which is perceived by spirits there in like manner as tempests on the earth are perceived by men. It has at different times been granted me to perceive these tempests and also the east wind by which the evil were dispersed and cast into the hells, when the Last Judgment was in progress. From this it can be seen what "tempests," "storms," and "violent winds" signify in the following passages. In Isaiah:

Thou shalt disperse them, that the wind may carry them away and the tempest scatter them (Isaiah 41:16).

In Jeremiah:

Behold, ² the tempest of Jehovah has gone forth in wrath, a whirling tempest; it shall hurl itself upon the head of the wicked (Jeremiah 23:19; 30:23).

In David:

I will speed my escape from the rushing wind, from the tempest (Psalms 55:8).

In the same:

O my God, pursue them with Thy tempest, and affright them with Thy storm (Psalms 83:13, 15).

In Ezekiel:

I will make a wind of tempests to break through in My wrath, and in Mine anger there shall be an overflowing rain, for a consummation (Ezekiel 13:13).

In Jeremiah:

Evil shall go forth from nation to nation, and a great tempest shall be stirred up from the sides of the earth (Jeremiah 25:32).

In Isaiah:

Thou shalt be visited of Jehovah of Hosts with tempest, storm and with the flame of a devouring fire (Isaiah 29:6).

In Amos:

I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with a tempest in the day of storm (Amos 1:14).

In Nahum:

Jehovah hath His way in the storm and in the tempest (Nahum 1:3).

In Zechariah:

The Lord Jehovih shall blow with the trumpet, and shall go with tempests of the south (Zechariah 9:14).

In David:

Upon the wicked a wind of storm, the portion of the cup of the wicked (Psalms 11:6).

In the same:

Our God shall come, and shall not be silent; about Him the tempest shall blow violently (Psalms 50:3).

In Hosea:

They sow the wind, therefore they shall reap the whirlwind (Hosea 8:7).

In these passages "tempest" and "storm" signify the dispersion of falsities and evils, because those who are in the falsities of evil are cast down into hell by a tempestuous wind.

[23] In David:

They that go down to the sea in ships, that do work in many waters. And He spake, and maketh the wind of the tempest to stand, and He raised up its waves on high. He made the tempest to stand still, that their waves might be hushed (Psalms 107:23, 25, 29).

This treats of temptations and of the deliverance from them. "The wind of the tempest," and thus "the waves of the sea lifted up," signify temptations; and as spiritual temptations come through falsities breaking into the thoughts, which is the source of remorse of conscience and grief of mind and spirit, these are signified by "the wind of the tempest stood, and He raised up its waves on high;" deliverance from them is signified by "He made the tempest to stand still, that the waves might be hushed."

[24] The same is signified by these words in Mark:

There arose a great storm of wind, and the waves beat into the boat, so that it was now filling. But Jesus was in the stern, slumbering on a pillow; and they awake Him, and say unto Him, Carest Thou not that we perish? And He awoke, and rebuked the wind, and said unto the sea, Be still, be dumb. And the wind ceased, and there was a great calm (Mark 4:37-39).

And in Luke:

As they sailed Jesus fell asleep; and there came down a storm of wind on the lake, and they were filling ³ [with water], and were in danger; and coming to Him they awoke Him, saying, Master, Master, we perish. And having awakened, He rebuked the wind and the raging of the sea; and they ceased, and there was a calm (Luke 8:23, 24).

This miracle of the Lord, like all the rest, involves arcana of heaven and interior things of the church. The difference between Divine miracles and those not Divine is that Divine miracles also signify Divine things, because the Divine is in them, while miracles not Divine signify nothing, because there is nothing of the Divine within them; and moreover, in the description of the Divine miracles in the Word, and in every particular thereof, there is a spiritual sense. This miracle involves spiritual temptations; "a great storm of wind, so that the waves beat into the boat, and it was filling," signifies such temptations; and that when they were in extreme fear, "Jesus awoke, and rebuked the wind, and said to the sea, Be still, be dumb; and the wind ceased, and there was a great calm," signifies deliverance from temptations. Moreover, every single word here contains a spiritual sense; but this is not the place to unfold it particularly, but only to note that the "storm" and "tempest of wind" signify temptations, for these are irruptions of falsities, or inundations of the mind by falsities. This, too, is plain from the rebuke of the wind and the waves, and from the words of the Lord to the sea, "Be still, be dumb," as if He were speaking to those things or those persons that induce temptations.

[25] Furthermore, the winds that spring up in the spiritual world appear to arise there from different quarters, some from the south, some from the north, and some from the east; those from the south disperse truths with such as are in falsities, and those from the east disperse goods with such as are in evils. The winds disperse these because the winds spring from a powerful and strong influx of the Divine through the heavens into the parts below, and where the influx enters it fills truths and goods, that is, it fills the minds and spirits of those who are in truths and goods with the Divine; therefore those, the interiors of whose mind and spirit consist merely of falsities and evils, while exteriorly truths are mixed with falsities and goods are mixed with evils, cannot endure such influx from the Divine, consequently they withdraw into their falsities and evils which they love, and reject the truths and goods, which they do not love except for the sake of self and appearance.

[26] This makes clear what effect is there produced by the wind coming from the east, which is called "the east wind," namely, that with the evil it disperses all the goods and truths which they presented in external form before the world, and all the truths which they talked about for the sake of appearances. This is why withering and drying up are ascribed to that wind, "withered" signifying where there is no good, and "dried up" where there is no truth, as can be seen from passages in the Word where that wind is mentioned. As in Ezekiel:

Behold the vine planted, when the east wind shall touch it, in drying up shall it not dry up? (Ezekiel 17:10).

In the same:

The vine was plucked up in Mine anger, she was cast down to the earth, and the east wind withered her fruit; and the rods of her strength were broken and withered (Ezekiel 19:12).

In Hosea:

Ephraim, fierce among his brethren; an east wind shall come, the wind of Jehovah coming up from the wilderness, and his spring shall become dry, and his fountain shall be dried up; he shall plunder the treasure of every vessel of desire (Hosea 13:15).

In Jonah:

And it came to pass when the sun arose that God prepared a scorching east wind (Jonah 4:8).

[27] Moreover, the east wind also destroys all things where the evil are, their lands, their habitations, and their treasures (as may be seen in the little work on The Last Judgment 61); it destroys because the lands, habitations, and treasures in the spiritual world are correspondences; therefore when these perish the things that correspond also perish; on this account, when a land in that world on which the evil dwell is destroyed there rises up the aspect of a new land for the good. Because there is such a force in the east wind in the spiritual world, so for the sake of the correspondence:

An east wind was brought by which the waters of the Red Sea were dried up (Exodus 14:21);

And that brought on the locusts (Exodus 10:13);

It is called a hard wind (Isaiah 27:8);

A wind that broke the ships of Tarshish (Psalms 48:7);

A wind that broke Tyre in the heart of the seas (Ezekiel 27:26);

And that scattered enemies (Jeremiah 18:17).

Poznámky pod čarou:

3704. 'And the God of Isaac' means the Lord's Divine Human. This is clear from the representation of 'Isaac' as the Lord's Divine Rational; and since it is in the Rational that the Human has its beginnings, 2194, and so is that from which and through which the Human has its being, 'the God of Isaac' therefore means here the Lord's Divine Human. Since every single thing in heaven, every single thing with man, and indeed every single thing in the whole natural order has reference to good and truth the Lord's Divine too is therefore distinguished into Divine Good and Divine Truth - the Lord's Divine Good being called 'the Father', and His Divine Truth 'the Son'. Yet the Lord's Divine is nothing else than Good, indeed it is Good itself; but Divine Truth is the Lord's Divine Good as it presents itself visually in heaven, that is, to angels. In this it is like the sun. Essentially the sun is nothing else than fire; but the light which one sees coming from it is not in the sun but flowing from it. For the Lord as regards Divine Good is represented by the sun, and also in the next life He is the Sun for the whole of heaven, see 1053, 1521, 1529-1531, 2495, 3636, 3643, and the Lord as regards Divine Truth is represented by the light, and also in the next life He is the Light for the whole of heaven, 1053, 1521, 1529, 1530, 2776, 3138, 3195, 3222, 3223, 3339, 3341, 3636, 3643.

[2] So essentially the Lord is nothing else than Divine Good, and this applies to both essentials - to the Divine itself and to the Divine Human. Divine Truth however does not exist within Divine Good but flows from it, for as stated above, Divine Truth is the Divine Good presenting itself visually in heaven. Now because Divine Good presents itself as Divine Truth, therefore the Lord's Divine is distinguished, to enable man to grasp it mentally, into Divine Good and Divine Truth, Divine Good being called in the Word 'the Father' and Divine Truth 'the Son'. This is the arcanum that lies behind the Lord Himself on so many occasions speaking of His Father as though He were separate from and so to speak One other than Himself, and yet at other times speaking of His being one with Himself. The fact that in the internal sense 'father' means good, and in the highest sense the Lord as regards Divine Good, has been shown just above in 3703, and the fact that 'son' means truth while 'the Son of God' and 'the Son of Man' mean the Lord as regards Divine Truth, in 1729, 1733, 2159, 2803, 2813. The matter is also clear from all those places where the Lord uses the name Father and calls Himself the Son.

[3] Not only in the Old Testament Word is the Lord called Jehovah - see 1343, 1736, 2921 - but He is also referred to there as 'Father', as is clear from the following places: In Isaiah,

To us a Boy is born, to us a Son is given; and the government will be upon His shoulder, and His name will be called, Wonderful, Counsellor, God, Hero, Father of Eternity, Prince of Peace. Isaiah 9:6.

From this it is quite evident that 'the Boy born to us and me Son given to us' is the Lord, and so it is He who is called 'the Father of Eternity'. In Jeremiah,

I will be a Father to Israel, and Ephraim will be my firstborn. Jeremiah 31:9.

This refers to the Lord, who, being the God of Israel and me Holy One of Israel, see 3305, is here 'a Father to Israel'. In Malachi,

Have we not all one Father? Has not one God created us? Malachi 2:10.

'Creating' here in the internal sense stands for regenerating, as it also does elsewhere in the Word, see 16, 88, 472. And since me Lord alone is Regenerator and Redeemer it is He who is here called 'Father' and 'God', as also in Isaiah,

You are our Father, for Abraham does not know us and Israel does not acknowledge us. You, O Jehovah, are our Father, our Redeemer; from eternity is Your name. Isaiah 63:16.

[4] In the same prophet,

I will clothe him with your robe and strengthen him with your girdle, and will commit your dominion into his hand, so that he may be a father to the inhabitants of Jerusalem, and to the house of Judah. And I will place the key of the house of David on his shoulder; and he will open and none will shut, and he will shut and none will open. And I will fasten him like a peg in a sure place, so that he may be the throne of his father's glory, and on him they may hang all the glory of his father's house, of sons and grandsons, every small vessel - from the vessels of bowls even to all the vessels of stringed instruments. Isaiah 22:21-24.

From this it is quite evident that it is the Lord who in the internal sense here is represented and meant, and who is called 'a father to me inhabitants of Jerusalem and to the house of Judah'. For He is the one 'on whose shoulder the key of the house of David is placed, who opens and none shuts, and who shuts and none opens' - see the Preface to Chapter 22. And to Him belongs 'the throne of His Father's glory', and on Him all holy things are based and from Him they are derived. Those holy things are here called 'vessels' celestial ones being called 'vessels of bowls', and spiritual ones 'vessels of stringed instruments'.

[5] Since kings and priests represented the Lord - 'kings' through their kingship representing the Lord as regards Divine Truth, and 'priests' the Lord as regards Divine Good, 3670 - priests were therefore called 'fathers', as may be seen in the Book of Judges,

Micah said to the Levite, Stay with me, and be to me a father and a priest. Judges 17:10.

The children of Dan spoke to the same man in a similar way,

Keep quiet, put your hand over your mouth, and come with us, and be to us a father and a priest. Judges 18:19.

Even kings called them the same, in the second Book of Kings,

The king of Israel said to Elisha, My father, shall I smite them? He said, You shall not smite them. 2 Kings 6:21-22.

And King Joash's words to Elisha when the latter was dying,

King Joash wept before him and said, My father, my father! The chariot of Israel and its riders! 2 Kings 13:14.

Kings called a priest 'father' because 'kings' represented the Lord as regards Divine Truth, 'priests' as regards Divine Good, and also because truth in relationship to good is as son to father, for truth stems from good.

[6] This matter is very well known in the next life, and for this reason those in heaven call no one other than the Lord 'Father', and by 'Father' mentioned in the Gospels they perceive no one other than Him, see 15, 1729. All young children there, when being introduced to the good that flows from love and to the truth partnering that love, are taught to acknowledge the Lord alone as Father. And newcomers to heaven also are taught with utmost care that God is one; and if they have been from within the Church they are taught that the whole of the Trinity resides in the Lord - for almost everybody from the Christian world possesses the idea of three Gods, even though with the lips they used to declare that there is only one God. For once the idea of three has entered in, and each one of these is called God and is also distinguished from the other so far as attributes and functions are concerned, and are even worshipped individually, it is no longer humanly possible to think of one God. Consequently there is in the heart a worship of three Gods but on the lips that of only one.

[7] The truth that the whole of the Trinity resides in the Lord is well known in the Christian world, and yet among Christians in the next life little thought takes place regarding the Lord. Indeed His Humanity is to many people a stumbling-block, for they distinguish the Human from the Divine and do not believe that it is Divine. A person will declare himself to be righteous and so made pure and almost sanctified; but to the idea that the Lord has been glorified, that is, His Human has been made Divine, they do not give any thought. But in fact He was conceived from Jehovah Himself, and in any case nobody can be made righteous, let alone be sanctified, except from the Divine, and especially from the Lord's Divine Human, which is represented and meant in the Holy Supper, where it is explicitly stated that the bread is His body and the wine His blood.

[8] The truth that the Lord is one with the Father and that He has existed from eternity, rules over all, and so is Divine Good itself and Divine Truth itself, is quite clear from the Word:

The Lord is One with the Father In John,

Nobody has ever seen God; the only begotten Son who is in the bosom of the Father, [He has made Him known.] John 1:18.

In the same gospel,

The Jews sought to kill Jesus because He had called God His Father, making Himself equal to God. Jesus answered and said, Truly, truly, I say to you, the Son cannot do anything by Himself except what He will have seen the Father doing, for that which He does the Son also does likewise. For as the Father raises the dead and quickens them, so also does the Son quicken whom He will. For the Father does not judge anyone, but has given all judgement to the Son, so that all may honour the Son even as they honour the Father. He who does not honour the Son does not honour the Father who sent Him. As the Father has life in Himself, so He has granted the Son also to have life in Himself. The Father who sent Me has Himself borne witness to Me. You have never heard His voice nor seen His shape. Search the Scriptures; it is they that bear witness to Me. John 5:18-39.

'The Father' is used here, as has been stated, to mean the Divine Good and 'the Son' the Divine Truth, both being within the Lord. From Divine Good, which is 'the Father', nothing but what is Divine is able to proceed or come forth, and that which proceeds or comes forth is Divine Truth, which is 'the Son'.

[9] In the same gospel,

Everyone who has heard from the Father and has learned comes to Me. No one has seen the Father except Him who is with the Father, He has seen the Father. John 6:44-48.

In the same gospel,

They said to Him, Where is your Father? Jesus answered, You know neither Me nor My Father; if you knew Me you would know My Father also. John 8:18-19.

In the same gospel,

I and the Father are one. Even though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in the Father. John 10:30, 38.

In the same gospel,

Jesus said, He who believes in Me believes not in Me but in Him who sent Me; and he who sees Me sees Him who sent Me. I have come as light into the world in order that everyone who believes in Me may not remain in darkness. John 12:44-46.

'The Father sent Him' means in the internal sense that He proceeds from the Father. This is so in this and other places where the Lord says that the Father sent Him. 'Light' means Divine Truth, see above.

[10] In the same gospel,

I am the way, and the truth, and the life; no one comes to the Father but by Me. If you know Me you know My Father also; and from now on you know Him and have seen Him. Philip said to Him, Lord, show us the Father. Jesus said, Have I been with you so long, and yet you do not know Me, Philip? He who has seen Me has seen the Father. So why do you say, Show us the Father? Do you not believe that I am in the Father and the Father is in Me? The words that I speak to you I do not speak from Myself, the Father who dwells in Me, He does the works. Believe Me that I am in the Father and the Father is in Me. Whatever you ask in My name I will do it, that the Father may be glorified in the Son. John 14:6-11, 13.

In the same gospel,

He who has My commandments and does them, he it is who loves Me; but he who loves Me will be loved by My Father, and I will love him and will manifest Myself to him. If anyone loves Me he will keep My word, and My father will love him, and We will come to him and make Our home with him. John 14:21, 23.

[11] Those governed by Divine Truth are meant by the ones who 'have His commandments and do them', while those governed by Divine Good are meant by the ones who 'love Him'. This is why it is said that 'he will be loved by the Father', and 'We will come to him and make Our home with him', that is to say, Divine Good and Divine Truth will come and dwell in him. It is also the reason why the following is said in the same chapter,

On that day you will know that I am in My Father, and you in Me. John 14:20.

And elsewhere in the same gospel,

Holy Father, keep them in Your name, that they may be one as We are one. John 17:11.

From these places it is clear that the Lord talks of the Father by virtue of the Divine Good that is His, and of the Son by virtue of the Divine Truth which springs from the Divine Good. And so they are not two but one. The Lord spoke in this fashion however in order that the Word might be received both on earth and in heaven, and also because prior to His glorification the Lord was Divine truth that sprang from Divine Good, but once He had been glorified He was as to both Essences Divine Good itself in which all Divine Good and Divine Truth have their origin.

[12] The Lord has existed from Eternity

This becomes clear from the fact that it was the Lord who spoke through the prophets, and that both for this reason and the fact that Divine Truth came from Him He was called the Word, which is spoken of in John,

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. In Him was life, and the life was the light of men. And the Word became flesh and dwelt among us, and we beheld His glory, glory as of the Only Begotten from the Father. John 1:1-4, 14.

'The Word' stands for all truth in heaven and on earth which comes from the Divine.

[13] His existence from eternity is explicitly taught by Him elsewhere in John,

John said, This was He who though coming after me was before me, for He was before me. Among you stands one whom you do not know. He it is who is to come after me, who was before me. John 1:15, 26-27, 30.

In the same gospel,

What if you were to see the Son of Man ascending to where He was before? John 6:62.

In the same gospel,

Jesus said, Truly, truly, I say to you, Before Abraham was, I am. John 8:58.

In the same gospel,

He knew that He had come from God and was going to God. John 13:3.

In the same gospel,

The Father Himself loves you because you have loved Me and have believed that I came from God. I came from the Father and have come into the world; again I am leaving the world and am going to the Father. John 16:27-28.

In the same gospel,

I have glorified You on earth; I have accomplished the work which You gave Me to do. Now therefore, Father, glorify Me in Your Own Self with the glory I had with You before the world was, that they may behold My glory which You have given Me, because You loved Me before the foundation of the world. John 17:4-5, 24.

In Isaiah,

To us a Boy is born, to us a Son is given; and His name will be called Wonderful Counsellor, God, Hero, Father of Eternity, Prince of Peace. Isaiah 9:6.

[14] The Lord rules over All

This is clear in Matthew,

All things have been delivered to Me by My Father. Matthew 11:27.

In the same gospel, Jesus said to the disciples, All power in heaven and on earth has been given to Me. Matthew 28:18.

In John,

The Father has given all things into the hand of the Son. He who believes in the Son has eternal life. John 3:35-36.

The Father does not judge anyone, but has given all judgement to the Son. John 5:22.

In the same gospel,

Jesus knew that the Father had given all things into His hands. John 13:3.

In the same gospel, All that the Father has is Mine. John 16:15.

In the same gospel,

Jesus said, Glorify Your Son, that Your Son also may glorify You, as You have given Him power over all flesh. John 17:1-2.

In the same gospel,

All Mine are Yours, and Yours are Mine, and I am glorified in them. I am no longer in the world, for I am coming to You. John 17:10-11.

In Luke,

All things have been delivered to Me by My Father. Luke 10:22.

[15] From all these places it is clear that it is Divine Good which is called 'the Father' and Divine Truth 'the Son', and that the Lord governs every single thing in all creation from Divine Good by means of Divine Truth. This being so, manifestly so from the Word, it is astounding that people in the Christian world know and teach that the whole of the Trinity resides in the Lord, and yet they do not, as those in heaven do, acknowledge and adore the Lord alone, and so one God. The truth that the Holy Spirit, who also is worshipped as God distinct and separate from Father and Son, is the holiness of the spirit - or the holiness that proceeds from the Lord through spirits or angels, that is, from His Divine Good through the Divine Truth - will in the Lord's Divine mercy be made plain elsewhere.